SERMON IV. PREACHED JANUARY 16, 1803, ON COMMENCING THE EIGHTH YEAR OF PASTORAL LABOUR. How I kept back nothing that was profitable unto you. As we look into this book of the Acts, we see the apostle Paul busily and happily employed; like his divine Lord he was "going about doing good." It appears that he spent a considerable part of his time in Asia, that he had visited the city of Ephesus more than once, and that the Lord had given great success to his ministrations in that place : there, souls had been converted, churches had been planted, and elders had been ordained to take "the oversight" of the Lord's flock. Paul, at the time referred to in this chapter, was on his way from Greece to Jerusalem, being, with Barnabas, intrusted with the contributions raised by the churches in that part, for the poor, persecuted saints at Jerusalem. In his way he landed at Miletus, a sea-port some few miles distant from Ephesus; there, he sent for the elders of the church in Ephesus, (these were probably mentioned in chap. xix. 7, presbyters, or pastors of distinct churches ;) he sent for them to take his affectionate and final farewell of them. He knew they would never see his face any more, ver. 25. His parting discourse is before us, and the words I have selected are part of his public appeal to them; dictated, not by personal vanity, but by a consciousness of his fidelity and benevolence; not to set off himself, but to honour that divine grace which had been bestowed upon him, and not bestowed in vain. Let me request you to observe, The tendency of the gospel. It tends to our good, to our profit. Is it not always represented as a great blessing wherever it comes? It consists of glad tidings of good things, producing great joy. It leads us to the knowledge of God, of ourselves, of the Saviour in his person and work, and of the eternal world, the resurrection, future judgment, and different destinies of men. Is it not intended "to open the eyes of the blind, to bring men from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of their sins, and an inheritance among them who are sanctified by faith in Christ Jesus?" Acts xxvi. 18. It is the gospel of our salvation. The spiritual profit is a very extensive good, consisting of many branches, as is written of the Scriptures, 2 Tim. iii. 16, 17. It is "profitable for doctrine, for reproof, for correction, for instruction in righteousness; that the man of God may be thoroughly furnished unto all good works." If there be any advantage in possessing true principles, salutary convictions, corrections of what is amiss, or wise directions for our walk with God and man, that we be matured in every thing excellent, then the gospel tends to our greatest advantage. A persuasion of this, should induce us to inquire, Have I received any spiritual, abiding advantage, from an acquaintance with the gospel? It was preached unto some, "but the word did not profit them, not being mixed with faith in them who heard it." I fear many are deceived in this case; it is one thing to be pleased, another to be profited. The words of the text lead us to observe, The desire of a gospel minister; and how it is manifested. He has no desire to soothe the passions of his hearers by sacrificing to their humour, or by flattering their prejudices and conceits; this would prove injurious instead of profitable. His end is to do them good. He seeks "the profit of many;" and this is manifest by his studying what is most likely to benefit them, and by bringing those things forward to their view, for the enriching their experience, and the regulation of their conduct "I have kept back nothing that was profitable unto you." In order to enter more fully into the subject, I shall in a few particulars endeavour to show, What was included in this declaration of the apostle. E First. He had studiously avoided those things which were of no real service. Doubtless he had refused what he terms " profane and old wives' fables," 1 Tim. iv. 7; senseless tales, opposite to the nourishing words of faith and sound doctrine. He avoided "profane and vain babblings,” 2 Tim. ii. 16; empty declamations which "increase ungodliness." He guarded against "oppositions of science falsely so called," 1 Tim. vi. 20, 21, which have caused some to err concerning the faith. He did not spend his time "in striving about words to no profit, but the subverting of the hearers," 2 Tim. ii. 14; nor was he occupied with "foolish questions, endless genealogies and contentions which produce vain janglings," 1 Tim. i. 4-6; Titus iii. 9. For it is worthy our remark in this place, that the apostle cautioned both the young evangelists, Timothy and Titus, against these things; and he strongly recommended it to, and urged it upon, the elders at Ephesus, that they should "feed the flock," &c. Unless we admit, therefore, that Paul avoided those things, we cannot view him as a consistent character; and indeed, had he taught human traditions, had he played upon pompous words, had he brought forward empty criticisms or mere flourishes of oratory, he would have embarrassed rather than profited, and while he had presented flowers to amuse, the soul would have wanted fruit to satisfy. Second. He had not concealed or withheld any truth important to them. The apostle might have knowledge of some things which he might not be called upon to discourse, or which he might not deem sufficiently interesting to enlarge upon among them; but what appeared necessary or advantageous he declared. What was most calculated to improve their understandings in the knowledge of the divine will, to impress their consciences with holy fear, to engage their affections on the side of Christ and his cause, and to adorn their conversation with the beauty of holiness; these he brought forward, he kept them not back through shame or fear. Paul was "not ashamed of the Gospel." The Greeks, the proud reasoners and philosophers of that day, termed it "foolishness," as an irrational scheme to propose salvation through the crucifixion of another. The Jews also opposed him and his doctrine, ver. 19. Some doubtless might say then as is now said, that a "salvation" all " of grace" tends to licentiousness; others, by his enforcing repentance, good works, and holiness in all its branches, would, (to use the cant language of the present period,) assert it to be dry and legal; but he was not deterred through "the fear of man," nor through sinful shame of the cross; nor was he prevented by an unwarrantable partiality for some favourite topics; none of these things occasioned him to keep back that which was profitable to the souls of the people. Third. It intimates that the apostle adapted his |